The Inherent Harmony of Being Human

Our consciousness allows us to explore the depths of our being and learn to understand the complexities of nature. It is the gift of being human that seeks purpose and meaning in life. Bahais believe that while we have a material existence our essential nature as humans is spiritual. It is the harmony of these two natures that allows us advance human progress.

Bahá’u’lláh said: “Every created thing in the whole universe is but a door leading into His knowledge…”   “Science is the first emanation from God toward man.  All created things embody the potentiality of material perfection, but the power of intellectual investigation and scientific acquisition is a higher virtue specialized to man alone.”

 ‘Abdu’l-Bahá tells us that: “Through intellectual and intelligent inquiry science is the discoverer of all things.  It unites present and past, reveals the history of bygone nations and events, and confers upon man today the essence of all human knowledge and attainment throughout the ages.  By intellectual processes and logical deductions of reason this superpower in man can penetrate the mysteries of the future and anticipate its happenings”.   He clearly states the unity within the nature of man.  “Man has two powers; and his development, two aspects. One power is connected with the material world, and by it he is capable of material advancement. The other power is spiritual, and through its development his inner, potential nature is awakened. These powers are like two wings. We must strive unceasingly and without rest to accomplish the development of the spiritual nature in man, and endeavor with tireless energy to advance humanity toward the nobility of its true and intended station.”  “The light of the intellect enables us to understand and realize all that exists, but it is only the Divine Light that can give us sight for the invisible things, and which enables us to see truths that will only be visible to the world thousands of years hence.”   “Natural philosophy seeks knowledge of physical verities and explains material phenomena, whereas divine philosophy deals with ideal verities and phenomena of the spirit.”

‘Abdu’l-Bahá also said that the soul “can discover the realities of things, comprehend the peculiarities of beings, and penetrate the mysteries of existence. All sciences, knowledge, arts, wonders, institutions, discoveries and enterprises come from the exercised intelligence of the rational soul.”  As well, He said:  “Scientific knowledge is the highest attainment upon the human plane, for science is the discoverer of realities. It is of two kinds: material and spiritual.  Material science is the investigation of natural phenomena; divine science is the discovery and realization of spiritual verities. The world of humanity must acquire both. A bird has two wings; it cannot fly with one. Material and spiritual science are the two wings of human uplift and attainment. Both are necessary -- one the natural, the other supernatural; one material, the other divine. By the divine we mean the discovery of the mysteries of God, the comprehension of spiritual realities, the wisdom of God, inner significances of the heavenly religions and foundation of the law.”

Peace Is In Our Hands

What is it about the word and the idea of peace that petrifies the peoples and governments of the world?  Peace is defined as:  “Peace is a state of harmony in the absence of hostility and violence.  In a societal sense, peace is commonly used to mean a lack of conflict (such as war) and freedom from fear of violence between individuals or groups; a state of law or civil government, a state of justice or goodness, a balance or equilibrium of powers.” 

The Bahá’í Writings outlines in simple language the heart of the problem.  The Universal House of Justice wrote in 2017: “The welfare of any segment of humanity is inextricably bound up with the welfare of the whole.  Humanity’s collective life suffers when any one group thinks of its own well-being in isolation from that of its neighbours or pursues economic gain without regard for how the natural environment, which provides sustenance for all, is affected.  A stubborn obstruction, then, stands in the way of meaningful social progress: time and again, avarice and self-interest prevail at the expense of the common good . But it need not be so.  The teachings of the Faith leave no room for doubt: there is an inherent moral dimension to the generation, distribution, and utilization of wealth and resources.”

The Millennium Peace Summit of Religious and Spiritual Leaders of September 2000, met  “to further the prospects for peace among peoples and nations, and within every individual.” The outcome was the adoption of a declaration committing the participants to global peace. Noting that “the United Nations and the religions of the world have a common concern for human dignity, justice and peace,” and that “men and women are equal partners in all aspects of life and children are the hope of the future,” and acknowledging that “religions have contributed to the peace of the world but have also been used to create division and fuel hostilities,” the declaration resolved to “collaborate with the United Nations and all men and women of goodwill locally, regionally and globally in the pursuit of peace in all its dimensions.” 

The following statement of Shoghi Effendi speaks to this:

“We cannot segregate the human heart from the environment outside us and say that once one of these is reformed everything will be improved. Man is organic with the world. His inner life moulds the environment and is itself also deeply affected by it. The one acts upon the other and every abiding change in the life of man is the result of these mutual reactions.”

‘Abdu’l-Bahá affirmed:  “I charge you all that each one of you concentrate all the thoughts of your heart on love and unity.   When a thought of war comes, oppose it by a stronger thought of peace.   A thought of hatred must be destroyed by a more powerful thought of love.   Thoughts of war bring destruction to all harmony, well-being, restfulness and content.  Thoughts of love are constructive of brotherhood, peace, friendship, and happiness.  When soldiers of the world draw their swords to kill, soldiers of God clasp each other’s hands!  So may all the savagery of man disappear by the Mercy of God, working through the pure in heart and the sincere of soul.   Do not think the peace of the world an ideal impossible to attain!  Nothing is impossible to the Divine Benevolence of God. Do not despair! Work steadily.  Sincerity and love will conquer hate.”

The decision is in the hands of humanity. 

For more information: https://www.un.org/millennium/declaration

Expanding the Idea of Tolerance Can Lead to Unity

In 1996, the UN General Assembly adopted Resolution 51/95 proclaiming 16 November as International Day for Tolerance.

This action followed the adoption of a Declaration of Principles on Tolerance by UNESCO's Member States on 16 November 1995. Among other things, the Declaration affirms that tolerance is neither indulgence nor indifference.  It is respect and appreciation of the rich variety of our world's cultures, our forms of expression and ways of being human. Tolerance recognizes the universal human rights and fundamental freedoms of others.  

The following from Article 1 of Declaration of Principles on Tolerance explains further:

“Tolerance is respect, acceptance and appreciation of the rich diversity of our world's  cultures, our forms of expression and ways of being human. It is fostered by knowledge, openness, communication, and freedom of thought, conscience and belief. Tolerance is harmony in difference.  It is not only a moral duty, it is also a political and legal requirement; the virtue that makes peace possible, and contributes to the replacement of the culture of war by a culture of peace.

Tolerance is not concession, condescension or indulgence.  Tolerance is, above all, an active attitude prompted by recognition of the universal human rights and fundamental freedoms of others.  In no circumstance can it be used to justify infringements of these fundamental values.  Tolerance is to be exercised by individuals, groups and States.

Tolerance is the responsibility that upholds human rights, pluralism (including cultural pluralism), democracy and the rule of law.  It involves the rejection of dogmatism and absolutism and affirms the standards set out in international human rights instruments.

Consistent with respect for human rights, the practice of tolerance does not mean toleration of social injustice or the abandonment or weakening of one's convictions. It means that one is free to adhere to one's own convictions and accepts that others adhere to theirs.  It means accepting the fact that human beings, naturally diverse in their appearance, situation, speech, behaviour and values, have the right to live in peace and to be as they are. It also means that one's views are not to be imposed on others.”

The Bahá’í Faith promulgates the principle of unity in diversity.   ‘Abdu’l-Bahá spoke and wrote of unity in diversity using many analogies to help his audiences take in the meaning of how tolerance is essential to the unity of humanity:  “How unpleasing to the eye if all the flowers and plants, the leaves and blossoms, the fruits, the branches and the trees of that garden were all of the same shape and colour!  Diversity of hues, form and shape, enricheth and adorneth the garden, and heighteneth the effect thereof.  In like manner, when divers shades of thought, temperament and character, are brought together under the power and influence of one central agency, the beauty and glory of human perfection will be revealed and made manifest.  Naught but the celestial potency of the Word of God, which ruleth and transcendeth the realities of all things, is capable of harmonizing the divergent thoughts, sentiments, ideas, and convictions of the children of men.  Verily, it is the penetrating power in all things, the mover of souls and the binder and regulator in the world of humanity.”

Perhaps pursuing the magnificence of unity in diversity is the yellow brick road to peace.

Honouring the Teacher

October 5th is UNESCO’s World Teachers’ Day which honours the pivotal role teachers play in shaping the future by nurturing students and driving educational progress.

 Teaching as a profession has been around for millennia, and not just focussed on those whose sole work has been the act of educating.  As ‘Abdu’l‑Bahá  wrote: “For mothers are the first educators, the first mentors; and truly it is the mothers who determine the happiness, the future greatness, the courteous ways and learning and judgement, the understanding and the faith of their little ones.”   Mothers may be the first educators, but family members and elders of the community have all been important, through oral lessons, stories, music, hands-on skill learning, and practical experience in addition to formalized learning activities.  This was the way of things for eons, until it was determined that education needed to become formalized and accessible.  As it has been seen, and experienced in history, education was compartmentalized and ‘classified’.  But ‘Abdu’l-Bahá stipulated that:  “There can be no improvement unless the girls are brought up in schools and centres of learning, unless they are taught the sciences and other branches of knowledge, and unless they acquire the manifold arts, as necessary, and are divinely trained. For the day will come when these girls will become mothers.”

 The Universal House of Justice wrote:  “Children are the most precious treasure a community can possess, for in them are the promise and guarantee of the future. They bear the seeds of the character of future society which is largely shaped by what the adults constituting the community do or fail to do with respect to children.”  Also…”[…] proper education can help children to broaden their horizons and set their sights on the advancement and glory of their nation. And when their breadth of vision expands even wider, they will undoubtedly come to see the progress of the entire human race and the furtherance of the true interests of all the peoples of the world as a guiding purpose of their lives.”

 Bahá’u’lláh wrote:  “Regard man as a mine rich in gems of inestimable value. Education can, alone, cause it to reveal its treasures, and enable mankind to benefit therefrom.”  He specified that:  “Arts, crafts and sciences uplift the world of being and are conductive to this exaltation.  Knowledge is as wings to a man’s life, and a ladder for his ascent. Its acquisition is incumbent upon everyone.”

 Give them (the children) the advantage of every useful kind of knowledge. Let them share in every new and rare and wondrous craft and art. Bring them up to work and strive, and accustom them to hardship. Teach them to dedicate their lives to matters of great import, and inspire them to undertake studies that will benefit mankind.        ‘Abdu’l‑Bahá

 The education and training of children is among the most meritorious acts of humankind and draweth down the grace and favor of the All-Merciful, for education is the indispensable foundation of all human excellence and alloweth man to work his way to the heights of abiding glory.   ‘Abdu’l-Baha

“Blessed is that teacher who shall arise to instruct the children, and to guide the people into the pathways of God, the Bestower, the Well-Beloved.”   Bahá’u’lláh

Reconciliation is Justice

Reconciliation isn’t an idea that can be overlayed onto the current social, economic, or political systems.  It isn’t a blanket that covers the present and allows something else to grow over top.  This type of ‘reconciliation’ is doomed to fail.

Reconciliation is justice in action in all aspects of life, as individuals and as a society.  Reconciling is the act of acknowledging injustice past and present, being clear-eyed and unwilling to turn away when it is uncomfortable.    ‘Abdu’l-Bahá wrote: “Mere knowledge of principles is not sufficient. We all know and admit that justice is good, but there is need of volition and action to carry out and manifest it…Action is essential.”

The action must one of emergence.  Present day society is based on materialistic principles and values which promotes the injustices of the past.  In a speech he gave in Paris in 1911, Abdu’l-Baha advised that: “The government of the countries should conform to the Divine Law which gives equal justice to all.  This is the only way in which the deplorable superfluity of great wealth and miserable, demoralizing, degrading poverty can be abolished.” 

The spiritual principles of justice, equity, respect, empathy, integrity, and truthfulness must emerge in the hearts, minds and in the actions of individuals in such wise as to transform individual and community life.  These principles have an all encompassing vision enunciated by Bahá’u’lláh:  “O Children of Men! Know ye not why we created you all from the same dust? That no one should exalt himself over the other.  Ponder at all times in your hearts how you were created.  Since we have created you all from one same substance it is incumbent on you to be even as one soul, to walk with the same feet, eat with the same mouth and dwell in the same land, that from your inmost being, by your deeds and actions, the signs of oneness and the essence of detachment may be made manifest.”

The oneness of humanity, which is the primary principle and ultimate goal of the Cause of Bahá’u’lláh, implies, as Shoghi Effendi (Guardian of the Bahá’í Faith) said, an “organic change in the structure of present-day society.”

This oneness of humanity is the seed out of which will emerge a new society based on justice and equity.  Bahá’u’lláh wrote:  “Justice and equity are twin Guardians that watch over men. From them are revealed such blessed and perspicuous words as are the cause of the well-being of the world and the protection of the nations.”   This is not an easy remedy.  It calls on the individual to search their inmost selves and choose to express spiritual principles in everyday life, in which a community and a society emerges and grows into a nation based on justice.  It means to make the past invisible injustices, visible and creating just, respectful remedies visible in all of society. 

See Canadian Bahá’í Community submission to Truth & Reconciliation Committee-Canada:

https://opa.bahai.ca/documents/advancing-the-conversation-on-reconciliation-in-canada/

Why not try peace?

We know where the world is right now-on the precipice.  So, why not try peace?  How does the world do that?  If negative principles of greed, fear, hatred are not working why not try the positive principles of justice, oneness, love, in other words, moral and ethical principles.  The most important of these principles is the oneness of humanity with all its wondrous diversity.

 Bahá’u’lláh has proclaimed to the world the solidarity of nations and the oneness of humanity. Addressing all mankind He has said, “Ye are all leaves of one tree and the drops of one sea.” The world of humanity has been expressed by Him as a unit—as one family”.  ‘Abdu’l-Bahá-Promulgation of Universal Peace

 Spiritual education is defined as the process that states that “…while man possesses powers in common with the animal, he is distinguished from the animal by intellectual attainment, spiritual perception, the acquisition of virtues, such as… “trustworthiness, truthfulness, rectitude of conduct, forbearance, love, and unity are among the spiritual qualities that form the basis of association between the protagonists of a new way of life, while efforts for social advancement are all shaped by Bahá’u’lláh’s vision of the oneness of humanity.  Universal House of Justice-Nov.2023

 Bahá’u’lláh’ wrote of spiritual education as it applied to the following spiritual principles “O son of man! If thine eyes be turned towards mercy, forsake the things that profit thee and cleave unto that which will profit mankind.  And if thine eyes be turned towards justice, choose thou for thy neighbor that which thou choosest for thyself.  Humility exalteth man to the heaven of glory and power, whilst pride abaseth him to the depths of wretchedness and degradation”.

 “..the primary challenge in dealing with issues of peace is to raise the context to the level of principle, as distinct from pure pragmatism. For, in essence, peace stems from an inner state supported by a spiritual or moral attitude.  There are spiritual principles, or what some call human values, by which solutions can be found for every social problem. Any well-intentioned group can in a general sense devise practical solutions to its problems, but good intentions and practical knowledge are usually not enough. The essential merit of spiritual principle is that it not only presents a perspective which harmonizes with that which is immanent in human nature, it also induces an attitude, a dynamic, a will, an aspiration, which facilitate the discovery and implementation of practical measures…”  Universal House of Justice..1985  

 The potential is immanent in every human.  Baha’u’lláh wrote:  “Man is the supreme Talisman. Lack of a proper education hath, however, deprived him of that which he doth inherently possess…. The Great Being saith: Regard man as a mine rich in gems of inestimable value. Education can, alone, cause it to reveal its treasures, and enable mankind to benefit therefrom.”

 The benefit is peace, why not give it a try?

The Magic of Friendship

July 30th -The International Day of Friendship was proclaimed in 2011 by the UN General Assembly with the idea that friendship between peoples, countries, cultures and individuals can inspire peace efforts and build bridges between communities.

 At this hour our society is rife with commentaries on ideas of otherness which are creating disparities and divisiveness.   However human nature has an affinity and an inherent desire for association.  In the Bahá’í view this affinity is due to the fact that while we are created noble, we have both a lower and a higher nature within us.  We have some natural tendency to limit our focus to our own selves, but we are not bound to this limitation.  We can rise above it;  we are intended to rise above our animal nature because our true nature is spiritual.   ‘Abdu’l-Bahá said that “ … each of the creatures is a sign of God, and it was by the grace of the Lord and His power that each did step into the world; therefore they are not strangers, but in the family; not aliens, but friends, and to be treated as such.”   In friendship this means we can be giving, compassionate and even sacrificial.  We can be much more generous and selfless than our animal nature implies or allows.  Abdu’l‑Bahá also said,  “The highest wish of them that are filled with the Divine Spirit is unity and harmony amid the friends and spiritual connection among the hearts…; that they may shine like unto brilliant stars in this darksome world,… show everyone kindliness and friendship, sympathy and courtesy; that they may become as refreshing water to every thirsty one, the bread of heaven to every hungry one, a healing medicine to every ailing one, and the cause of everlasting glory to every abased one.”  Friendship opens hearts to empathy-that ability to see the other in oneself and oneself in the other.

 We are all living in the same world, facing common trials, and striving to fulfill similar, long-held aspirations for the human race.  Our expressions of solidarity with our fellow human beings must be sincerely voiced and genuinely felt.  (Turning Point— Universal House of Justice)  

In Bahá’u’lláh’s principle of the oneness of humankind the world finds a vision broad enough to unite all its diverse elements.  Translating that vision into an order based on unity in diversity the world can heal the social fractures that divide it.  By this principle the peoples of the world can discover a new way of life, a pathway to enduring peace.  Extend then to everyone the hand of friendship, of common endeavour, of shared service, of collective learning, and advance as one.    (source-Universal House of Justice—2024)

 This is the meaning of community-friends working for the common good.  The rewards are safety, resilience, economic and social development and human happiness.

 visit www.squamishbahais.com/blog

Food Security - A Global Responsibility, Begun Locally

Humanity has been told from various scientific sources that the earth can provide adequate food for humanity.  What prevents that from occurring? 

 The Bahá’í Writings explain:   “...a key reality of the contemporary world: … the roots of numerous global challenges lie in how human beings view, value, respond to, and relate to one another.”   Strengthening Solidarity: Social Cohesion as a Driver of Development - 2025

“...the essence of the … teachings of Bahá’u’lláh …”is the unity of humankind, the plan and the path for its realization… (sic-and) the founding of necessary provisions for the prosperity of the world on the basis of unity, justice, and peace.” Universal House of Justice-2017

 In terms of viewing farming and the farmer as essential to the issue of food security; Abdu’l-Bahá said “The fundamental basis of the community is agriculture, tillage of the soil.  All must be producers.”  Other Bahá’í holy writings aver that:  “It is fitting to begin with the farmer in matters related to economics, for the farmer is the first active agent in human society.”    In addition,  Bahá’u’lláh says:  “Nature is God’s Will and is its expression in and through the contingent world.”   It behooves humanity to realize that the natural world is a trust for which all members are responsible.  Growing food is the foundation stone of this trust. 

 Over centuries farmers developed sustainability practices to promote and provide for the future of their society.  In many areas farming families are the heart of a community.  Farming is the source of all wealth in a community.  It is also the source of fellowship with others, as a result of sharing  common attitudes, interests, and goals.  There is a growing acknowledgement that humanity as a whole is responsible for the protection of the natural environment, that humanity is organic with the natural world. 

 The essential factor in ensuring food security is as ’Abdu’l-Bahá wrote: “The supreme need of humanity is cooperation and reciprocity. The stronger the ties of fellowship and solidarity amongst men, the greater will be the power of constructiveness and accomplishment in all the planes of human activity.”   “We must now highly resolve to arise and lay hold of all those instrumentalities that promote the peace and well-being and happiness, the knowledge, culture and industry, the dignity, value and station, of the entire human race.”

 “…human prosperity is determined as much by social, moral, and relational factors as by technological, material, and financial ones. …meaningful social development is ultimately impossible without the cultivation of trustworthiness and honesty, generosity and camaraderie, cooperation and a sense of responsibility for collective well-being..”  Strengthening Solidarity: Social Cohesion as a Driver of Development – 2025

 To read more-- go to-- bic.org/statements

Commemorating The Ascension of Bahá’u’lláh

May is a busy time for Bahá’ís with many special remembrances.  This blog will focus on the passing of Bahá’u’lláh.  Forty years after His Declaration in Baghdád, in April 1863, Bahá’u’lláh passed away May 29,1892 in Bahji.

During those forty years, in spite of constant privations, imprisonment, torture, and exile from Tehran, Iran to Akka, Israel, Bahá’u’lláh met with seekers, interrogators, religious and political authorities, and wrote letters to individuals and even heads of states, many, many prayers, treatises and books.  His aim, to bring the Word of God to the peoples of the world and expound on the questions of faith and spirituality raised by His questioners. 

The major themes of His message centred on the principle of unity on three issues.  That humanity was mature enough to undertake the challenge of understanding this principle in all its complexities.

1..The Unity of God:  Regardless of the name used for God or the various methods of worship,  Bahá’ís believe that there is only the one God.  ‘Abdu’l-Bahá  explains, “This is the unity of God; this is oneness;… The prophets are its mirrors; its lights are revealed through them; its virtues become resplendent in them, but the Sun of Reality never descends from its own highest point and station. This is unity, oneness, sanctity; this is glorification whereby we praise and adore God.”

2..The Unity of Religion:  God has revealed his light many times in order to illumine mankind in the path of evolution, in various countries and through many different prophets, masters and sages. – Abdu’l-Baha

In its affirmation of the validity of the great religions of the past, the Kitáb-i-Aqdas reiterates those eternal truths enunciated by all the Divine Messengers: the unity of God, love of one’s neighbor, and the moral purpose of earthly life. At the same time it removes those elements of past religious codes that now constitute obstacles to the emerging unification of the world and the reconstruction of human society.  -Bahá’u’lláh

Religion should unite all hearts and cause wars and disputes to vanish from the face of the earth, give birth to spirituality, and bring life and light to each heart….Any religion which is not a cause of love and unity is no religion. All the holy prophets were as doctors to the soul;    -‘Abdu’l-Bahá

3..The Unity of Humanity:  God, the Almighty, has created all mankind from the dust of earth. He has fashioned them all from the same elements; they are descended from the same race and live upon the same globe. He has created them to dwell beneath the one heaven. As members of the human family and His children He has endowed them with equal susceptibilities. …All people worship the same God and are alike His servants. – Abdu’l-Baha, 

“Every human being has the right to live; they have a right to rest, and to a certain amount of well-being. As a rich man is able to live in his palace surrounded by luxury and the greatest comfort, so should a poor man be able to have the necessaries of life.”  ‘-Abdu’l-Bahá

All the barriers of division have been rendered superfluous and according to Shoghi Effendi “Its implications are deeper, its claims greater than any which the Prophets of old were allowed to advance. Its message is applicable not only to the individual, but concerns itself primarily with the nature of those essential relationships that must bind all the states and nations as members of one human family.”

Bahá’u’lláh went further and outlined a framework for the development of a global civilization which takes into account both the spiritual and material dimensions of human life.

Ridván - The Holiest of Bahá'í Holy Days

Ridván (meaning “Paradise” in Arabic) — is the most important of the Bahá’í Holy days. It is the period on which Bahá’u’lláh declared His mission as a Messenger of God.

It refers to the arrival of Bahá’u’lláh and His companions in the Najíbíyyih Garden outside the city of Baghdád, subsequently referred to by the Bahá’ís as the Garden of Riḍván. This event, which took place thirty-one days after Naw-Rúz,(March 20), on April 21, 1863, signaled the commencement of the period during which Bahá’u’lláh declared His Mission to His companions.  In a Tablet, He refers to His Declaration as “the Day of supreme felicity” and He describes the Garden of Riḍván as “the Spot from which He shed upon the whole of creation the splendors of His Name, the All-Merciful.”  Bahá’u’lláh wrote that this great announcement – the coming of a new Divine prophet to humanity, described as “the Tongue of the Ancient of Days”.   Bahá’u’lláh spent twelve days in this Garden prior to departing for Istanbul, the place to which He had been banished.   Baha’u’llah’s declaration of his mission to a few followers gave new inspiration to everyone around him, infusing the entire gathering in that garden of paradise with joy and life.

‘Abdu’l-Bahá described this period in this way: “ This time of the world may be likened to the equinoctial in the annual cycle. For, verily, this is the spring season of God.”  Over the history of humankind there have been cycles of advancements and declines in civilization.  One could liken them to the cycle of the seasons in the physical world.  ‘Abdu’l-Bahá is describing the same cyclic action occurring in the spiritual world or in the world of religious advancement and decline.

The story of Ridván that has been passed along speaks of the ten years Bahá’u’lláh lived in Baghdád after His first exile from Tehrán at the hands of the Sháh.  He and his family made many friends among the residents and powerful authorities alike and His fame was spreading widely.  The Sháh feared Bahá’u’lláh’s influence would harm his rule in Iran so he worked tirelessly to get Bahá’u’lláh expelled from Baghdád going so far as to petition the Sultan of the Ottoman Empire to get him removed.  Thus, the order to leave for Istanbul.  They had two weeks to prepare.  All those who knew the family were very upset.  While preparations to leave were underway Bahá’u’lláh took the friends to a park full of rose gardens and nightingales.  He met with the friends to ease the pain of parting.  He wrote and shared prayers and letters night and day.  The friends were so enthralled they picked and scattered rose blossoms in front of His tent every morning.  On the twelfth day, the family gathered together with all their belongings and left for the long trek to Istanbul with their friends lining the pathways, abject at their departure.

Today’s Bahá’ís recall this period as the beginning of the Bahá’í Faith as prophesized by the Báb’s Teachings.

The Equality of Women and Men

The equality of men and women is a fundamental Bahá’í principle that is explicit in the writings of Bahá’u’lláh the founder of the Baháʼí Faith, and particularly in the writings and discourses of ‘Abdu’l-Bahá, his son and chosen interpreter. The teaching and its vision of the community is central to Baháʼí community life as it is implemented at a practical level. The Baháʼí teachings state that women are not inferior to men, and should not be subordinate to men in aspects of social life. In fact, the education of daughters is held to be more important than, and therefore to take precedence over, that of sons. In the Baháʼí view, women have always been equal to men, and the reason why women have so far not achieved this equality is due to the lack of adequate educational and social opportunities, and because men have used their greater physical strength to prevent women from developing their true potential.

Baháʼu'lláh noted that there was no distinction in the spiritual stations of men and women, and that women and men were equal in the sight of God.  Baháʼu'lláh wrote:  ”The Pen of the Most High hath lifted distinctions from between His servants and handmaidens and ... hath conferred upon all a station and rank on the same plane.”

ʻAbdu'l-Bahá stated that God did not differentiate between people based on gender and that all were made in the image of God. He further stated that both women and men have the same potential for intelligence, virtue and prowess. He stated that gender equality was not simply righting historical social injustices against women, but would serve as a key factor in wide-ranging societal changes that would help develop a new civilization in which more 'feminine' qualities such as tender-heartedness and receptivity would balance previously dominant 'masculine' forces.  ʻAbdu'l-Bahá in a series of analogies has compared men and women to the two wings of a bird and the two hands of a human body and stated that both need to be strong to allow for advancement. ʻAbdu'l-Baha wrote:  “The world of humanity is possessed of two wings: the male and the female. So long as these two wings are not equivalent in strength, the bird will not fly. Until womankind reaches the same degree as man, until she enjoys the same arena of activity, extraordinary attainment for humanity will not be realized; humanity cannot wing its way to heights of real attainment. When the two wings or parts become equivalent in strength, enjoying the same prerogatives, the flight of man will be exceedingly lofty and extraordinary.”

Both Baháʼu'lláh and ʻAbdu'l-Bahá wrote that an important aspect of world unity will be a greater balance between feminine and masculine influences on society, and stated that because of the greater feminine influence that wars will cease and a permanent peace attained.

ʻAbdu'l-Bahá wrote that women, as mothers, would be a force in establishing peace as they would oppose sending their children to war. ʻAbdu'l-Bahá wrote:  “War and its ravages have blighted the world; the education of woman will be a mighty step toward its abolition and ending, for she will use her whole influence against war. Woman rears the child and educates the youth to maturity. She will refuse to give her sons for sacrifice upon the field of battle. In truth, she will be the greatest factor in establishing universal peace and international arbitration. Assuredly, woman will abolish warfare among mankind.”

World Interfaith Harmony Week – February 1-7

“Harmony is the combination of separate but related parts in a way that uses their similarities to bring unity”-   Cambridge Dictionary.

What does this imply when in comes to World Interfaith Harmony Week?

From a Baha ‘i perspective, we see at the core of every religion a set of spiritual principles, which, together, form the common heritage of humankind. Though it may have a vast range of diverse and intersecting cultural and historical expressions there is a golden thread of similarities that they all share that allows them come together in harmony. They may rejoice in their diversity while at the same time recognize and appreciate their unity.

Interfaith activities seek to bring peoples together for the purpose of service to the betterment of humanity in small and larger spaces in society.  In this service, participants share a unity of purpose that transcends religious difference, seeing beyond to the oneness inherent in humanity.  It is the principle of the ‘oneness of humanity’ that is the core, the absolute essential value in the progress of humanity towards a peaceful society.

Bahá’u’lláh wrote:  “Associate with all the peoples and kindreds of the earth with joy and radiance, inasmuch as consorting with people hath promoted and will continue to promote unity and concord, which in turn are conducive to the maintenance of order in the world and to the regeneration of nations.”     

The teachings of Bahá’u’lláh uphold the principle that religion must be the cause of amity, union and harmony among men.

“We see religion not as a set of dogmas, or conflicting denominations. Rather, we posit that religion is an ongoing process through which humanity becomes conscious of the spiritual dimension of human life and learns to orient its individual and collective life accordingly. At the core of religion is a set of spiritual principles, which, together, form the common heritage of humankind. At each stage of human history and development—and no less today in the midst of an emerging global community—religion acquires new meanings, significance, functions and expressions. “...religion is an ongoing process through which humanity becomes conscious of the spiritual dimension of human life and learns to orient its individual and collective life accordingly.” (Bahá’í International Community statement-2015)

“The spiritual teachings brought by successive Messengers through the ages have found expression in religious systems….” And… “that the original teachings are the source of the universal values through which diverse peoples have found common cause and which have moulded humanity’s moral consciousness…”  (Universal House of Justice)

Bahá’ís believe that in this age God has revealed through Bahá’u’lláh the Teachings which will lead the followers of all religions to recognize their common foundation so that they will flow into this latest Dispensation of God’s Revelation like rivers into one ocean and, in the words of Jesus, “there shall be one fold and one shepherd.” They also believe that the Law of God revealed by Bahá’u’lláh for this stage of human history, and the institutions that He has founded, are the bedrock on which the unity and harmony of mankind will be built. This is what they teach, because this is what they believe to be the truth. Nevertheless, this does not prevent their living together in harmony with those who believe otherwise, or stop their collaborating in humanitarian activities with their fellow human beings of all other religions and of none.  (Universal House of Justice letter May 1,1991)

“This is the changeless Faith of God, eternal in the past, eternal in the future.”  - Baha’u’llah

The Harmony of Science and Religion

Civilization as we know it has been built with science and influenced by religion, but it seems science is over-riding religion to the detriment of humanity’s happiness and prosperity. 

In societies throughout the world grappling with religious extremism and scientific skepticism, can harmony between science and religion offer a path to lasting peace? 

The Writings of the Central Figures and the commentaries of the Guardian (the authoritative authors of the Bahá’í Faith), make abundantly clear that the task of humanity, is to create a global civilization which embodies both the spiritual and material dimensions of existence.  The nature and scope of such a civilization are still beyond anything the present generation can conceive. The prosecution of this vast enterprise will depend on a progressive interaction between the truths and principles of religion and the discoveries and insights of scientific inquiry. This entails living with ambiguities as a natural and inescapable feature of the process of exploring reality. It also requires us not to limit science to any particular school of thought or methodological approach postulated in the course of its development.  The challenge facing Bahá’í thinkers is to provide responsible leadership in this endeavour, since it is they who have both the priceless insights of the Revelation and the advantages conferred by scientific investigation.   (Compilation of writings-May 19, 1995)

The principle of the harmony of science and religion means not only that religious teachings should be studied with the light of reason and evidence as well as of faith and inspiration, but also that everything in this creation, all aspects of human life and knowledge, should be studied in the light of revelation as well as in that of purely rational investigation.   (Universal House of Justice--January 3, 1979)

Civilization itself does not arise merely from material progress, but rather is defined by and founded upon the ideals and shared beliefs that weld society together.  What uniquely defines the human experience is the transcendent component of life.  It is this dimension of existence that enriches, ennobles and provides direction to human beings. It is this dimension of life that unlocks the creative capacities within human consciousness and safeguards human dignity.     (InstItute For studIes In Global ProsperIty - Science, Religion and Development: Some Initial Considerations – November 20, 2008)

“If religion were in harmony with science and they walked together, much of the hatred and bitterness now bringing misery to the human race would be at an end.”   (‘Abdu’l-Bahá Paris Talks, p. 144)

The Promise of the World

To the Peoples of the World - 1985

The Great Peace towards which people of goodwill throughout the centuries have inclined their hearts, of which seers and poets for countless generations have expressed their vision, and for which from age to age the sacred scriptures of mankind have constantly held the promise, is now at long last within the reach of the nations. For the first time in history it is possible for everyone to view the entire planet, with all its myriad diversified peoples, in one perspective. World peace is not only possible but inevitable. It is the next stage in the evolution of this planet— in the words of one great thinker, “the planetization of mankind.”

Whether peace is to be reached only after unimaginable horrors precipitated by humanity’s stubborn clinging to old patterns of behavior, or is to be embraced now by an act of consultative will, is the choice before all who inhabit the earth. At this critical juncture when the intractable problems confronting nations have been fused into one common concern for the whole world, failure to stem the tide of conflict and disorder would be unconscionably irresponsible.

Among the favorable signs are the steadily growing strength of the steps towards world order taken initially near the beginning of this century in the creation of the League of Nations, succeeded by the more broadly based United Nations Organization; the achievement since the Second World War of independence by the majority of all the nations on earth, indicating the completion of the process of nation building, and the involvement of these fledgling nations with older ones in matters of mutual concern; the consequent vast increase in cooperation among hitherto isolated and antagonistic peoples and groups in international undertakings in the scientific, educational, legal, economic and cultural fields; the rise in recent decades of an unprecedented number of international humanitarian organizations; the spread of women’s and youth movements calling for an end to war; and the spontaneous spawning of widening networks of ordinary people seeking understanding through personal communication.

The scientific and technological advances occurring in this unusually blessed century portend a great surge forward in the social evolution of the planet, and indicate the means by which the practical problems of humanity may be solved. They provide, indeed, the very means for the administration of the complex life of a united world. Yet barriers persist. Doubts, misconceptions, prejudices, suspicions and narrow self-interest beset nations and peoples in their relations one to another.

With the entrenchment of this view, a paralyzing contradiction has developed in human affairs. On the one hand, people of all nations proclaim not only their readiness but their longing for peace and harmony, for an end to the harrowing apprehensions tormenting their daily lives. On the other, uncritical assent is given to the proposition that human beings are incorrigibly selfish and aggressive and thus incapable of erecting a social system at once progressive and peaceful, dynamic and harmonious, a system giving free play to individual creativity and initiative but based on cooperation and reciprocity.

As the need for peace becomes more urgent, this fundamental contradiction, which hinders its realization, demands a reassessment of the assumptions upon which the commonly held view of mankind’s historical predicament is based.

The pre-requisites for peace have been laid out in the document – “The Promise of World Peace.  We invite you to a study of this document on Friday, December 13 at 7 pm. Contact squamishassembly@shaw.ca to participate.

For the full document--“The Promise of World Peace”.  Universal House of Justice https://www.bahai.org/documents/the-universal-house-of-justice/promise-world-peace

The Twin Holy Days and Commemorations

This year the month of November for Bahá’ís is full of joy and sadness.  We have the joy of the Births of the Báb and Bahá’u’lláh and then the sadness of the loss of ‘Abdu’l-Bahá, the son of Bahá’u’lláh and Shoghi Effendi, the grandson of ‘Abdu’l-Bahá.

The Bab was born on the first day of the lunar month named Muharram, and Baha’u’llah was born on the second day, while the Báb’s birth took place in 1819 and Bahá’u’lláh was born two years earlier in 1817.  Bahá’ís observe the two holy birthdays as one continuous 48-hour “day,” as Bahá’u’lláh proclaimed: “… two great festivals have been joined into one, auguring a brilliant future.”

These two luminaries appeared in history as the next step in the evolution of the religion of God.   The essence of their Teachings – ‘God is One.  Humanity is One’.  For the next one hundred plus years they, as well as their designated successors – ‘Abdu’l-Bahá, and Shoghi Effendi, shepherded the burgeoning world-wide Bahá’í Community into an example of the meaning of the unity of humanity.

The Báb wrote:  “Become as true brethren in the one and indivisible religion of God, free from distinction, for verily God desireth that your hearts should become mirrors unto your brethren in the Faith, so that ye find yourselves reflected in them, and they in you. This is the true Path of God, the Almighty, and He is indeed watchful over your actions.”

November 4th and November 27th mark the commemorations of the passing of Shoghi Effendi and ‘Abdu’l-Bahá who had been so pivotal in the growth of the community.   ‘Abdu’l-Bahá, born in 1844 experienced the depravation, exile and imprisonment of His family for 40 years and so loved His Father He became known as the ‘Exemplar’ of the Teachings of Bahá’u’lláh.  He gained the respect of his jailers, the governing officials and the people of the land and was knighted by Queen Victoria.  Ten thousand people came out to witness the burial of ‘Abdu’l-Bahá, in 1921. 

Shoghi Effendi was appointed by ‘Abdu’l-Bahá ‘to carry forward the plans set in motion by Bahá’u’lláh and ‘Abdu’l-Bahá, and he worked tirelessly, even disregarding his own health in his efforts to ensure that the structure of the Community and its Administration was secure and able to progress successfully.  Shoghi Effendi passed suddenly November 4th, 1957.

Finally, in November,  the Bahá’í Community commemorates the reading of the Document written by Baha’u’lláh that appointed ‘Abdu’l-Bahá as the Centre of His Covenant, the one who all Bahá’ís were to look towards to ensure the unity of the Faith.  The line of succession, referred to as the Covenant, went from Bahá’u’lláh to His Son ‘Abdu’l-Bahá, and then from ‘Abdu’l-Bahá to His grandson, Shoghi Effendi, and the Universal House of Justice, as ordained by Bahá’u’lláh. 

O Son of Spirit!
The spirit of holiness beareth unto thee the joyful tidings of reunion; wherefore dost thou grieve? The spirit of power confirmeth thee in His cause; why dost thou veil thyself? The light of His countenance doth lead thee; how canst thou go astray?   Bahá’u’lláh

The Value of Teachers

October 5th is UNESCO’s World Teachers’ Day which honours the pivotal role teachers play in shaping the future by nurturing students.    Unesco-World Teacher’s Day

In the Bahá’í Faith the role of the teacher is a noble vocation.  Bahá’u’lláh declares:  “Regard man as a mine rich in gems of inestimable value.  Education can, alone, cause it to reveal its treasures, and enable mankind to benefit therefrom.”  The Baháʼí teachings focus on promoting a moral and spiritual education, in addition to the arts, trades, sciences and professions. The emphasis on education is a means for social and national improvement.

“Among the greatest of all services that can possibly be rendered by man to Almighty God is the education and training of children, young plants of the Abha Paradise, so that these children, fostered by grace in the way of salvation, growing like pearls of divine bounty in the shell of education, will one day bejewel the crown of abiding glory.  It is, however, very difficult to undertake this service, even harder to succeed in it. I hope that thou wilt acquit thyself well in this most important of tasks, and successfully carry the day, and become an ensign of God’s abounding grace; that these children, reared one and all in the holy Teachings, will develop natures like unto the sweet airs that blow across the gardens of the All-Glorious, and will waft their fragrance around the world.”    ‘Abdu’l-Bahá

“The education and training of children is among the most meritorious acts of humankind and draweth down the grace and favor of the All-Merciful, for education is the indispensable foundation of all human excellence and alloweth man to work his way to the heights of abiding glory. “   And again:  “Bahá’u’lláh hath proclaimed the universality of education,…it is essential to the unity of mankind, that one and all may be equally educated, whether girls or boys, and receive the same education. When education is universalized in all schools, perfect communication between the members of the human race will be established. When all receive the same kind of education the foundations of war and contention will be utterly destroyed.”  ‘Abdu’l‑Bahá

Teachers are the means by which humanity can answer the call of Bahá’ú’lláh:  “We prescribe unto all men that which will lead to the exaltation of the Word of God amongst His servants, and likewise, to the advancement of the world of being and the uplift of souls. To this end, the greatest means is education of the child.  To this must each and all hold fast.  We have verily laid this charge upon you in manifold Tablets as well as in My Most Holy Book. Well is it with him who deferreth thereto.”  Bahá’u’lláh

The spiritual truth of the efficacy of the role of skilled and devoted teachers is reflected in the following description by the University of the People as one example of the wider world’s recognition:   “Teachers can profoundly impact students’ academic success, personal growth, and lifelong learning.  They promote positive relationships and inspire students to reach their full potential.  By creating a supportive learning environment, they can help students develop essential skills for future success.  Children carry what they are taught at a young age throughout the rest of their lives.  They will use what they have learned to influence society.  Everyone knows that today’s youth will become tomorrow’s leaders, and teachers have access to educate the youth in their most impressionable years.   Those who have an impact on the children of society have the power to change lives.  Not just for those children themselves, but for the lives of all.”

Justice a Key Principle for Reconciliation

Reconciliation is the process of healing relationships.  Reconciliation is not merely the act of restoring a relationship; it is a process of healing, forgiveness, and transformation. 

Justice is the spiritual principle that will hasten the process of reconciliation.  Bahá’u’lláh wrote: “No light can compare with the light of justice. The establishment of order in the world and tranquility of nations depend upon it.”

In a speech he gave in Paris in 1911, ‘Abdu’l-Bahá advised that: “The government of the countries should conform to the Divine Law which gives equal justice to all. 

“Know verily that the essence of justice and the source thereof are both embodied in the ordinances prescribed by Him Who is the Manifestation of the Self of God amongst men, if ye be of them that recognize this truth. He doth verily incarnate the highest, the infallible standard of justice unto all creation…Were men to discover the motivating purpose of God’s Revelation, they would assuredly cast away their fears, and, with hearts filled with gratitude, rejoice with exceeding gladness.”  -Bahá’u’lláh

The Truth and Reconciliation Calls to Action, outline a framework for Canada to address injustices of the past and to move forward creating respectful relationships. As individuals we also have a role to play through our daily interactions and conversations and by engaging in discovering the truth, listening to the elders and keeping a watchful eye on how these calls to action are being fulfilled.  

To find out more about the 93 Calls for Action and to learn which ones have been addressed and which ones remained unfulfilled go to the National Centre for Truth and Reconciliation website.

“O SON OF SPIRIT! The best beloved of all things in My sight is Justice; turn not away therefrom if thou desirest Me, and neglect it not that I may confide in thee. By its aid thou shalt see with thine own eyes and not through the eyes of others, and shalt know of thine own knowledge and not through the knowledge of thy neighbor. Ponder this in thy heart; how it behooveth thee to be. Verily justice is My gift to thee and the sign of My loving-kindness. Set it then before thine eyes.” – Bahá’u’lláh

Spiritual Education-The Foundation of Peace

Spiritual or moral education addresses values and shapes character; it largely determines to what end an individual will use whatever knowledge he or she acquires.

Spiritual or moral education is almost never seen outside of parochial schools or religious institutions, is shunned in most developed countries as irrelevant or intrusive to modern education and is rarely funded by international donors. It is the one kind of education which asserts the dignity of the human spirit in all its diversity and formalizes its relationship to the Divine. Such universal human values as truthfulness, trustworthiness, courtesy, generosity, respect and kindness are rapidly disappearing from our increasingly belligerent and fractured world. Through moral or character education, whether formalized in religious or secular programs or provided informally by wise and caring family or community members, that which is valued by society and gives meaning to life is transmitted to succeeding generations.

The Great Being saith:. Regard man as a mine rich in gems of inestimable value. Education can, alone, cause it to reveal its treasures, and enable mankind to benefit therefrom.       – Baha’ullah                

The fundamental Baha’i principles call for a complete restructuring of humanity’s priorities — from material to spiritual, from exclusive to inclusive, and from divisiveness to unity.

Morals and virtues.  The Golden Rule, right from wrong.  These are the essential parts of a spiritual education.  Nothing new.  Parents have been instilling these values into their children throughout the generations, to create better people.

Where or how does humanity start?   ‘Abdu’l-Bahá stated it starts with: “… truthfulness, for truthfulness is the foundation of all the virtues of the human world, and without it prosperity and salvation are unattainable to any soul in all the worlds of God. Whensoever this holy attribute becometh securely established in one’s being, the acquisition of all heavenly virtues will be realized.  Truthfulness, uprightness and integrity are the attributes of the righteous and the hallmarks of the pure. Truthfulness is the goodliest of qualities as it comprehendeth all other virtues. A truthful person will be protected from all moral afflictions, will shrink from every evil deed, and be preserved from every wicked act, inasmuch as all vices and misdeeds are the very antithesis of truthfulness, and a truthful man will hold them all in utter abhorrence.”

In this day and age humanity is accosted with the competing forces of living with each other and living for oneself, using all the advancements and ‘stuff’ now in the world.  The ‘stuff’ is not inherently bad nor is it good.  It is all in how it is used going back to the priorities humanity attaches to it.  Baha’u’llah wrote that a person begins applying morals and virtues by:  “… man should know his own self and recognize that which leadeth unto loftiness or lowliness, glory or abasement, wealth or poverty. … The straight path is the one which guideth man to the dayspring of perception and to the dawning-place of true understanding and leadeth him to that which will redound to glory, honor and greatness.”

The Teachings of God (whatever the name), has been the source of spiritual education since religion became known.  In the Bahá’í Faith the spiritual education of children is of the highest priority, because the teaching of the next generation(s) is the best pathway to peace, the establishment of the oneness of humanity, and a spiritual civilization as envisaged by Baha’u’llah.

“Strive, therefore, with heart and soul that ye become ignited candles in the assemblage of the world, glittering stars on the horizon of Truth and may become the cause of the propagation of the light of the Kingdom; in order that the world of humanity may be converted into a divine realm, the nether world may become the world on high, the love of God and the mercy of the Lord may raise their canopy upon the apex of the world, human souls may become the waves of the ocean of truth, the world of humanity may grow into one blessed tree …”  ‘Abdu’l-Bahá

International Day of Friendship—July 30

The International Day of Friendship was proclaimed in 2011 by the UN General Assembly with the idea that friendship between peoples, countries, cultures and individuals can inspire peace efforts and build bridges between communities.  –United Nations.org

Early in the last century ‘Abdu’l-Bahá, the son of Bahá’u’lláh and successor to His Faith, travelled extensively in Europe, North America and Egypt speaking and writing to a myriad of peoples of all social/economic backgrounds emphasizing the need to remove artificial barriers that kept people apart.  A couple of examples:   “Cleanse ye your eyes, so that ye behold no man as different from yourselves. See ye no strangers; rather see all men as friends, for love and unity come hard when ye fix your gaze on otherness.  For each of the creatures is a sign of God, and it was by the grace of the Lord and His power that each did step into the world; therefore they are not strangers, but in the family; not aliens, but friends, and to be treated as such.”             ‘Abdu’l-Bahá

“Wherefore, O my loving friends! Consort with all the peoples, kindreds and religions of the world with the utmost truthfulness, uprightness, faithfulness, kindliness, good-will and friendliness, that all the world of being may be filled with the holy ecstasy of the grace of Bahá, that ignorance, enmity, hate and rancor may vanish from the world and the darkness of estrangement amidst the peoples and kindreds of the world may give way to the Light of Unity.”   --‘Abdu’l-Bahá

“Some animals are isolated and lead a separate existence away from their kind. But this is impossible for man. In his life and being, cooperation and association are essential. Through association and meeting we find happiness and development, individual and collective.”   ‘Abdu’l-Bahá, The Promulgation of Universal Peace

“Do not be content with showing friendship in words alone, let your heart burn with loving-kindness for all who may cross your path.” – Abdu’l-Bahá

“They that are endued with sincerity and faithfulness should associate with all the peoples and kindreds of the earth with joy and radiance, inasmuch as consorting with people hath promoted and will continue to promote unity and concord, which in turn are conducive to the maintenance of order in the world and to the regeneration of nations.” --Bahá’u’lláh

One of our biggest challenges is separating ourselves from people we see as having different points of view, yet ‘Abdu’l-Bahá encouraged us to listen to each other and seek out the truth together:   “When you meet those whose opinions differ from your own, do not turn away your face from them.  All are seeking truth, and there are many roads leading thereto.  Truth has many aspects, but it remains always and forever one.  Do not allow difference of opinion, or diversity of thought to separate you from your fellow-men, or to be the cause of dispute, hatred and strife in your hearts.  Rather, search diligently for the truth and make all men your friends.”      

Bahá’u’lláh wrote about essential unity--both physical and spiritual:  “Ye dwell in one world, and have been created through the operation of one Will.  Blessed is he who mingleth with all men in a spirit of utmost kindliness and love.”  --Bahá’u’lláh

Food Security – Whose Responsibility?

‘At the heart of any conversation on food security, is a well-known paradox. On the one hand, quantities of food sufficient to feed the entire global population are produced every year. On the other, food systems continue to fall short of providing food security for all humanity. Why this is the case, and what can be done to change it, are questions that have received significant attention.  The way farmers and other smallholder agricultural actors are viewed is complex. Their work and livelihood constitute an indispensable foundation on which virtually all other productive processes rest. The United Nations Food and Agricultural Organization notes, for example, that agriculture is “the world’s biggest employer”, the “largest economic sector for many countries,” and that it provides “the main source of food and income for the extreme poor.” Beyond productive capacity, the knowledge and experience of farmers and rural communities serve as necessary complements to the information generated through modern scientific inquiry. While the value of highly sophisticated centers of research is undeniable in investigating the ways and requirements of a food-sufficient world, farmers witness firsthand the utility of specific techniques and practices as well as the social and environmental implications of adopting them. The farming systems that produce much of the world’s food, especially smallholder farms, have also been built in large part on methods and practices that were developed by indigenous farmers over thousands of years. Yet the bulk of decisions on agricultural policy and food security take place far from rural settings and those on-the-ground realities that shape how policies will be implemented in practice.   One way to address these challenges is to create conditions that allow for the perspectives and experiences of farmers to be connected and interlinked with the knowledge generated through centers of research and technological innovation.’  (Bahá’í International Community-2021 Statement-‘The First Active Agent in Human Society’ Putting Farmers at the Heart of Food Security Policy’—bic.org.statements for full statement)

The key is integration and reciprocity.   ‘Abdu’l-Bahá  wrote: “For every part of the universe is connected with every other part by ties that are very powerful and admit of no imbalance, nor any slackening whatever.”    To acknowledge this connection of balance requires humanity to recognize the truth of its own oneness and connection.  This demands responsibility towards one to another, in other words, justice. “Bahá’u’lláh taught that an equal standard of human rights must be recognized and adopted.  In the estimation of God all men are equal; there is no distinction or preferment for any soul in the dominion of His justice and equity.”  (Shoghi Effendi).  The correct balance in all aspects of humanity’s connectedness to water, biodiversity, environmental health and climate is humanity’s responsibility.

“The earth’s resources are the property of all humanity, not of any one people. Different contributions to the common economic welfare deserve and should receive different measures of reward and recognition, but the extremes of wealth and poverty which afflict most nations on earth, regardless of the socio-economic philosophies they profess, must be abolished.” (Bahá’u’lláh)    The principle needed to resolve this ‘either/or’ problem is justice.   “Justice is not limited, it is a universal quality. Its operation must be carried out in all classes, from the highest to the lowest. Justice must be sacred, and the rights of all the people must be considered. Desire for others only that which you desire for yourselves.”   (‘Abdu’l-Bahá)